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Libros sobre el tema "Theory of innate ideas"

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Publicado: 4 de junio de 2021
Última modificación: 12 de febrero de 2022

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1

Giannetto, Giuseppe. Idee innate e ontologia della mente in Cartesio. Napoli: La scuola di Pitagora, 2011.

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2

Human knowledge and human nature: A new introduction to an ancient debate. Oxford [England]: Oxford University Press, 1992.

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3

Percivale, Franco. Da Tommaso a Rosmini: Indagine sull'innatismo con l'ausilio dell'esplorazione elettronica dei testi. Venezia: Marsilio, 2003.

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4

Recollection and experience: Plato's theory of learning and its successors. Cambridge: Cambridge University Press, 1995.

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5

Descartes on innate ideas. London: Continuum, 2009.

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6

Dika'er di tian fu guan nian shuo. [Peking]: Qiu shi chu ban she, 1986.

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7

Karl Marx's theory of ideas. Cambridge: Cambridge University Press, 1995.

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8

Koroli︠u︡k, V. S., H. M. Syta y N. I. Portenko. Skorokhod's ideas in probability theory. Kyiv: National Academy of Sciences of Ukraine, Institute of Mathematics, 2000.

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9

Scroggs, James R. Key ideas in personality theory. St. Paul: West Pub. Co., 1985.

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10

Conference Board of the Mathematical Sciences., ed. Algebraic ideas in ergodic theory. Providence, R.I: Published for the Conference Board of the Mathematical Sciences by the American Mathematical Society, 1990.

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11

Torrance, John. Karl Marx's theory of ideas. Cambridge: Cambridge University Press, 2008.

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12

General systems theory: Ideas & applications. Singapore: World Scientific, 2001.

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13

Rayski, Jerzy. Essays on physical ideas. Kraków: Nakł. Uniwersytetu Jagiellońskiego, 1990.

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14

Ideas feministas latinoamericanas. 2a ed. México, D.F: UACM, 2006.

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15

Inquiries into Locke's theory of ideas. Hildesheim: G. Olms, 2001.

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16

Helrich, Carl S. The Quantum Theory—Origins and Ideas. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-79268-8.

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17

Las ideas feministas latinoamericanas. México, D.F: Universidad de la Ciudad de México, 2004.

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18

Bentley, Diana. Bright ideas. Leamington Spa: Scholastic Publications, 1992.

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19

Hale, Jonathan A. Building ideas: An introduction to architectural theory. Chichester [England]: John Wiley, 2000.

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20

Rothschild, Kurt W. Ethics and economic theory: Ideas, models, dilemmas. Aldershot, Hants., England: E. Elgar, 1993.

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21

Hansen, Kaj Børge. Ideas on Bell's theorem. Uppsala: Philosophical Society and the Dept. of Philosophy, University of Uppsala, 1989.

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22

Dyke ideas: Process, politics, daily life. Albany: State University of New York Press, 1994.

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23

Jones, Charles I. Population and ideas: A theory of endogenous growth. Cambridge, MA: National Bureau of Economic Research, 1997.

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24

Plato's theory of ideas: An introduction to idealism. Sankt Augustin: Academia, 2004.

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25

Parshin, A. N. Number Theory I: Fundamental Problems, Ideas and Theories. Berlin, Heidelberg: Springer Berlin Heidelberg, 1995.

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26

Watson, Peter. Ideas: A history from fire to Freud. London: Weidenfeld & Nicolson, 2005.

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27

Lobkowitz, Juan Caramuel. Ideas literarias de Caramuel. Barcelona: PPU, 1992.

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28

Locke and the way of ideas. Bristol: Thoemmes Press, 1993.

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29

Yolton, John W. Locke and the way of ideas. South Bend, Ind: St. Augustine's Press, 2000.

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30

Yolton, John W. Locke and the way of ideas. Bristol, England: Thoemmes Press, 1996.

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31

Music and ideas in the sixteenth and seventeenth centuries. Chicago: University of Chicago Press, 2006.

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32

Manin, I︠U︡ I. Introduction to modern number theory: Fundamental problems, ideas and theories. 2a ed. Berlin: Springer, 2005.

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33

Antoine, Arnauld. On true and false ideas. Manchester: Manchester University Press, 1990.

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34

On ideas: Aristotle's criticism of Plato's theory of forms. Oxford: Clarendon Press, 1993.

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35

Schøsler, Jørn. John Locke et les philosophes français: La critique des idées innées en France au dix-huitième siècle. Oxford: Voltaire Foundation, 1997.

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36

Recollection and Experience: Plato's Theory of Learning and its Successors. Cambridge University Press, 2007.

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37

Wouter, Werner y Gordon Geoff. Part II Approaches, Ch.25 Kant, Cosmopolitanism, and International Law. Oxford University Press, 2016. http://dx.doi.org/10.1093/law/9780198701958.003.0026.

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This chapter explores the way in which Kantian ideas have been adopted and transformed in contemporary international law and international theory, with the twofold aim of introducing some core topics on Kantian philosophy, cosmopolitanism, and international law, as well as demonstrating the importance of acknowledging different forms of cosmopolitanism at work in international law, thereby shedding new light on the ‘forgotten’ tradition of innate cosmopolitanism. The work of Kant not only occupies an important place in the history of ideas in international legal theory; his work also constitutes an enduring source of inspiration for widely diverging contemporary approaches to international law. On that note, the chapter references four core Kantian ideas incorporated in contemporary cosmopolitan thinking: the categorical imperative, the roughly contractual notion of a federation of free republics, the conception of a cosmopolitan right of hospitality, and the idea of an innate cosmopolitanism.
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38

Lotti, Brunello. Universals in English Platonism. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190608040.003.0008.

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This chapter reconstructs the topic of universals in the English Platonists’ epistemologies and ontologies. More and Cudworth restrict universals to the mental realm, stating that whatsoever exists without the mind is singular. Despite this nominalistic principle, universal concepts are not inductive constructions, but primarily divine thoughts and secondarily a priori innate ideas in the human mind. The archetypal theory of creation and the connection of finite minds to God’s Mind ensure their objective validity, in antithesis to Hobbes’ phenomenalism and sensationalism. Norris shares the archetypal theory of creation, but refuses innatism, and his doctrine of universals is framed in terms of his theory of the ideal world inspired by Malebranche. Both the Cambridge Platonists and Norris, opposing theological voluntarism, discuss the status of ideas in God’s mind, which oscillate from being merely thoughts of the divine intellect to being its eternal objects.
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39

Bolton, Martha Brandt. Locke’s Essay and Leibniz’s Nouveaux Essais. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190608040.003.0010.

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This chapter traces competing theories of universal natures found in Locke’s Essay and Leibniz’s Nouveaux Essais. Locke maintains that kinds must be defined more or less as we see fit, because nature does not exhibit a reasonably precise or fully determinate division of things and there are no eternal archetypes. His theory of kinds is homocentric. It cedes no authority or priority to general truths or ideas over particular ones. By contrast, Leibniz argues that similarity relations are objective eternal essences of kinds. Their reality consists in being possible entities known by God. Concepts are formed by human minds in virtue of innate tendencies to construct sensible representations of essences. He maintains that knowledge of general principles is prior to knowledge of their particular instances. Leibniz considers dimensions (space, time) to be sort of universals with reality like that of essences. For Locke, ideas of space and time are constructed from particular ideas of spatial and temporal qualities.
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40

G, Buickerood James, ed. A Philosophick essay concerning ideas, according to Dr. Sherlock's principles. New York: AMS Press, 1993.

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41

G, Buickerood James, ed. A Philosophick essay concerning ideas, according to Dr. Sherlock's principles. New York: Published for the William Andrews Clark Memorial Library and the UCLA Center for Seventeenth- and Eighteenth Century Studies by AMS Press, 1996.

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42

Buickerood, James G. A Philosophic Essay Concerning Ideas, According to Dr. Sherlock's Principles. AMS Press, 1996.

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43

Fillafer, Franz Leander y Jürgen Osterhammel. Cosmopolitanism and the German Enlightenment. Editado por Helmut Walser Smith. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199237395.013.0006.

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The European Enlightenment has long been regarded as a host of disembodied, self-perpetuating ideas typically emanating from France and inspiring apprentices at the various European peripheries. This article focuses on the idea of cosmopolitanism in the context of the German Enlightenment. There clearly was a set of overarching purposes of emancipation and improvement, but elaborating and pursuing ‘the Enlightenment’ also involved a ‘sense of place’. The Enlightenment maintained that human reason was able to understand nature unaided by divine revelation, but attuned to its truths; many Enlighteners agreed that God, like Newton's divine clockmaker, had created the universe, but thereafter intervened no more. John Locke's critique of primordialism challenged the existence of innate ideas and original sin. This article moves on to explain notions of religion, empire, and commerce, as well as the laws of nation. Transitions in the German society in the nineteenth century and after that are explained in details in this article.
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44

Nolan, Lawrence. Descartes on Universal Essences and Divine Knowledge. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190608040.003.0005.

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This chapter develops a new defense of the conceptualist interpretation of Descartes’s theory of universals, according to which universal essences are merely innate, intellectual ideas in the minds of human beings. The source of this conceptualism is to be found in Descartes’s view that all substances are simple. Given this simplicity, universals can exist neither in created things as shared properties nor in the mind of God as ideas or exemplars for creation. Descartes rejects the Neoplatonic doctrine of exemplary causation on the grounds that it anthropomorphizes God. He also rejects the related doctrine of divine ideas that was intended by medieval philosophers to explain divine knowledge of creaturely essences in terms of God’s knowledge of himself. It is argued here that Descartes’s God knows these essences by knowing created substances directly. This chapter also responds to objections to the conceptualist interpretation and identifies the failings of rival Platonist readings.
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45

Waxman, Wayne. Hume’s Theory of Ideas. Editado por Paul Russell. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199742844.013.33.

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Commentators divide on whether the basic elements of Hume’s philosophy—perceptions, their division into impressions and ideas, and their associative relation—should be construed as objects and relations between objects or as representations of objects and their relations. Although the latter reading is generally favored, in this chapter the author argues that the textual evidence favors the former and that Hume’s philosophy should be interpreted accordingly. The focus is on Part 1 of the first book of the Treatise (T 1.1) but subsequent texts are considered as well, particularly passages in Part 4, Sections 2 and 6 (T 1.4.2 and 6).
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46

Eric, Schiller, Steinberg Elisa 1944- y Need Barbara 1959-, eds. Autolexical theory: Ideas and methods. Berlin: Mouton de Gruyter, 1996.

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47

Fisher, Linford D. Natives, Religion, and Race in Colonial America. Editado por Paul Harvey y Kathryn Gin Lum. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190221171.013.25.

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Although racial lines eventually hardened on both sides, in the opening decades of colonization European and native ideas about differences between themselves and the other were fluid and dynamic, changing on the ground in response to local developments and experiences. Over time, perceived differences were understood to be rooted in more than just environment and culture. In the eighteenth century, bodily differences became the basis for a wider range of deeper, more innate distinctions that, by the nineteenth century, hardened into what we might now understand to be racialized differences in the modern sense. Despite several centuries of dispossession, disease, warfare, and enslavement at the hands of Europeans, native peoples in the Americans almost universally believed the opposite to be true. The more indigenous Americans were exposed to Europeans, the more they believed in the vitality and superiority of their own cultures.
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48

Ideas and Intervention (RLE Social Theory). Routledge, 2014. http://dx.doi.org/10.4324/9781315763606.

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49

Gross, Steven y Georges Rey. Innateness. Editado por Eric Margolis, Richard Samuels y Stephen P. Stich. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195309799.013.0014.

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The article describes to what extent the structures and contents of the mind are innate, and to what extent they are learned or otherwise acquired from the environment. Aristotle argued that all ideas are derived from experience by a causal process in which forms (or properties of things) in the external world are transmitted into the mind. John Locke insisted that the simple ideas are derived from sensation, and all other ideas are constructed from the simple ones by the mental operations of compounding, comparing, and abstracting. Sober emphasized that there is no common currency with which to compare the relative contributions of genes and environment and suggested that biological determinants do not in general decompose into amounts of genetic versus nongenetic force. Sober suggested that there might not be a single specification of relevant environments and one might need to fix the range pragmatically as it varies with explanatory interests. Ariew suggested that what matters for innateness is whether a trait's emergence is sensitive to certain specific kinds of environmental factors, where the relevant factors can vary with the trait in question and indeed with one's explanatory interest. Fodor's initial agument for the innateness of concepts was quite simple. He pointed out that standard accounts of learning a trait it as a process of hypothesis confirmation.
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50

Caputi, Peter, Heather Foster y Linda L. Viney. Personal Construct Psychology: New Ideas. Wiley, 2006.

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